151. In all versions of this legend, but two hero gods or war gods are prominently mentioned, viz., Nayénĕzgạni and Toʻbadzĭstsíni; but in these songs four names are given. This is to satisfy the Indian reverence for the number four, and the dependent poetic requirement which often constrains the Navaho poet to put four stanzas in a song. Léyaneyani, or Reared Beneath the Earth ([par. 286]), is an obscure hero whose only deed of valor, according to this version of the legend, was the killing of his witch sister ([par. 281]). The deeds of Tsówenatlehi, or the Changing Grandchild, are not known to the writer. Some say that Léyaneyani and Tsówenatlehi are only other names for Nayénĕzgạni and Toʻbadzĭstsíni; but the best authorities in the tribe think otherwise. One version of this legend says that Estsánatlehi hid her children under the ground when Yéitso came seeking to devour them. This may have given rise to the idea that one of these children was called, also, Reared Beneath the Earth.
152. The following are the names of places where pieces were knocked off the stone:—
- Bĭsdá, Edge of Bank.
- Toʻkohokádi, Ground Level with Water. (Here Nayénĕzgạni chased the stone four times in a circle; the chips he knocked off are there yet.)
- Daatsĭ′ndaheol, Floating Corn-cob.
- Nitatĭ′s, Cottonwood below Ground.
- Sasdĕstsáʻ, Gaping Bear.
- Béikĭthatyêl, Broad Lake.
- Nánzozilin, Make Nánzoz Sticks.
- Akĭ′ddahalkaí, Something White on Top (of something else).
- Anádsĭl, Enemy Mountain.
- Sásbĭtoʻ, Bear Spring (Fort Wingate).
- Tseʻtyêlĭskĭ′d, Broad Rock Hill.
- Tsadihábĭtĭn, Antelope Trail Ascending.
- Kĭnhitsói, Much Sumac.
- Tsúskai (Chusca Knoll).
- Lestsídelkai, Streaks of White Ashes.
- Dsĭlnáodsĭl, Mountain Surrounded by Mountains (Carrizo Mountains.).
- Tisnáspas, Circle of Cottonwood.
The above, it is said, are all places where constant springs of water (rare in the Navaho land) are to be found. Some are known to be such. This gives rise to the idea expressed in note [8]. There is little doubt that the Navahoes believe in many of the Tiéholtsodi. Probably every constant spring or watercourse has its water god.
153. Version A adds an account of a wicked woman who dwelt at Kĭ′ndotlĭz and slew her suitors. Nayénĕzgạni kills her. It also adds an account of vicious swallows who cut people with their wings. Version B omits the encounter with Sasnalkáhi and Tséʻnagahi.
154. Possibly this refers to Pueblo legends.
155. Version B, which gives only a very meagre account of this destructive storm, mentions only one talisman, but says that songs were sung and dances performed over this.
156. Such pillars as the myth refers to are common all over the Navaho land.
157. Version A makes Nayénĕzgạni say here: “I have been to niʻĭndahazlágo (the end of the earth); toʻĭndahazlágo (the end of the waters); to yaĭndahazlágo (the end of the sky); and to dsĭlĭndahazlágo (the end of the mountains), and I have found none that were not my friends.”
158. Pás-zĭn-i is the name given by the Navahoes to the hard mineral substance which they use to make black beads, and other sacrifices to the gods of the north. Specimens of this substance have been examined by Prof. F. W. Clark of the United States Geological Survey, who pronounces it to be a fine bituminous coal of about the quality of cannel coal; so it is, for convenience, called cannel coal in this work. It is scarce in the Navaho land and is valued by the Indians.